A forme of wholsome words, or, An introduction to the body of divinity in three sermons on 2 Timothy, I.13 / preached by John Stoughton ...

* 1.1

[illustration]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

2 TIMOTHY 1.13, 14.

Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

That good thing which was commit∣ted to thee, keep, by the holy Ghost which dwelleth in us.

WE entred upon this Text the last time, and observed an observa∣tion out of it, (intending to han∣dle but one) and it was this:

It is a matter of high concern∣ment for all, to have and hold fast, as a sacred deposi∣tum, a form of sound and wholsome words, in divine and fundamentall truths.

In the handling I began with the explicati∣on, and propounded to explicate;

• 1. The object of the duty:
• 2. The act of the duty:
• 3. The manner of performing it:
• 4. The persons obliged to perform it.

I only at that time dispatched the first, namely the object; I come now to the rest.

2. The second thing therefore is the Act.* 1.2

And for the opening of it, I shall onely speak of two things, that we may see cleerly what the Apostle injoyned Timothy, and in him all Christians: Now it is expressed by a double word, which our translation doth not distin∣guish, but the originall doth.

1. The first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have them.

2. The second in the next verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pre∣serve them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have a forme,* 1.3 (I shall but very briefly ex∣presse what I conceive may be comprehended in this.)

1. Have a copie of them about thee written;* 1.4 and if possibly printed, as the word signifies; for the very same word that is used for prin∣ting, is made use of here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a kinde of stamping: So that the Apostle would have Timothy to have a copy of the collection of wholsome words, aptly digested, written, and printed: but this is without, and therefore

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Have them too within, have the originall laid up in the treasure of

1. Thy understanding, labouring to appre∣hend,* 1.5 and to grasp, and know divine truths:

2. Thy memory, that thou maist retain them and hold them there: Have them ready at hand, that they may not only be kept as some great mens estates are, they have great and large estates, but little of it to command them∣selves, not numeratis pecuniis (as they say) rea∣dy at hand; in ready money: Have them not to seeke, but at hand, and fresh in memory.

* 1.63. Thy affections, closing with them, and imbracing of them, and holding of them there; which is the best hold-fast that can be: for though we doe understand them, and remem∣ber them yet neither of these is worthy of the name of having them, if a man be an alien and a stranger to them in his affections; or doe re∣murmorate and rise against those truths, not closing with them, and imbracing them in his affections: for the soule which is the principall thing, and the utmost thing, is not master of it, hath not these things, nor any of this nature, till he imbrace them in his affections, and close with them.

2. But then in the second place there is ano∣ther thing,* 1.7 and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keepe them; pre∣serve them, which is the second act.

I shall expresse what is meant by that very briefly: There may seeme to bee intimated three particular duties in that, which are ne∣cessary for the keeping and preserving of di∣vine

truthes: for though a man have them setled in him, in his understanding, and memo∣ry, and affection, yet there is something more required for the keeping and preserving of them; and which addes something to the for∣mer, which in these three things as I conceive (as I said) may be comprehended.

1. First, patronize and owne them,* 1.8 and defend these divine truths against all corruptions, a∣gainst all alterations, and all prevarications, which might pervert that forme of sound and wholsome words: which must be done,

1. With our best abilities and studies couragi∣ously; we must set our wits upon the tenters,* 1.9 raise them to the uttermost pitch, to maintaine, and uphold, and defend, and preserve the sound and wholsome words that are delivered to us from God.

2. We are to use not only our best abilities, for so every private man must doe; but pub∣lique persons,* 1.10 they must ingage their authority charily, by censure of law, by fencing and fast∣ing of them with bounds, setting an hedge (as it were) about them, that none may pluck them up, or deface them, or play legerdemaine con∣cerning them: That is the first, they are to be patronized, and owned, and defended against all oppositions, whether violent and by inso∣lency; or cunning, and by subtilty; by wit and authority, even by our best abilities, and best authority.

2. We must keep them, not only by patro∣nizing and defending them, for profession may reach so farre: but also Christians must labour to keepe these divine truths by practising of them sincerely,* 1.11 fruitfully, and constantly: I say by putting them in practice: For although wee have them (as I said before) locked up in the treasury of our memory, though we understand them, and have some kind of affection to them, all this will not be a safe custody of them; The best way to preserve spirituall gifts, and so spirituall truths, is to preserve them by practi∣sing of them: and they that doe not conscien∣tiously practise those truths they know, are in the ready way to lose the truths themselves. It will not long hold out, that a man should retaine his integrity of judgement, if he admit of any violation of those truths, in a contrary practice: Corrupt practice will corrupt a mans judgement: though his judgement were ortho∣dox and sound, though he had them there, yet if he did not practise them, the nature of the thing is such, that his judgement will reflect upon his practice, and so be ready to defend what he practiseth, out of pride, and Gods just judgement: for when a man doth not love the truth, and shew the love of it in his practice, God giveth him up to errours, and so to lose that truth, which otherwise they formerly maintained, and would otherwise have happily held and kept fast.

3. So farre as this injunction reacheth to Timothy, and such as he, and so farre as it con∣cernes any other degree too, but especially them; there is another thing too, another duty comprehended under this keeping: and that is to propagate them,* 1.12 studiously by planting and watering; I say propagate this truth: For as it is with corne, the best preserving of it is to cast it forth: You cannot preserve it long, lay it where you will, it cannot be long preserved in the fields to stand there; when you bring it home and house it, and put it up in the garner, it will not last for ever there; nay if you put it into your bellies, it will doe some service for the present, but not alwaies be preserved there: but if you take these graines, and cast some of them as seed into the earth, then you may pre∣serve it alway by propagation. God hath gi∣ven this in nature, that there is no creature in the world that of it selfe is perpetuall; but God hath given it an existence and being, and not only so, but a way of propagating to every thing, and to mankind as well as to other crea∣tures, to increase and to bring forth: the which though the particular bee Gods gift, yet the thing is propagated into forme (though not the thing it selfe) by the creature instrumen∣tally: In this case there is some similitude; the best way, the most safe way, yea the most gratefull and acceptable way to preserve di∣vine truths, is by an endeavour, studiously and

carefully to propagate it, that I doe not hide my talent in a napkin, that I doe not bury any divine truths: aurum celare & veritatem, are both alike: we must not conceale any truth, but manifest it, and propagate it to others, and so, as that though my selfe should miscarry, yet the truth of God might be preserved.

Thus you have the object which is specified here, and the act of the duty: there remaines now,

* 1.133. The third thing is the manner of the per∣formance of this duty how it must be done: And in a word, we should not sleightly doe it, or carelesly, but with all diligence and indu∣stry, and watchfulnesse, labour to get and to keepe divine truths: there is so much intima∣ted in the second stile that is given to those di∣vine truths, they are called in the 13. verse a forme of sound, or wholsome words; and in the 14 verse, that good thing, or that rich thing; in the original it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Now there be two things required to make us choice and chary of getting and keeping divine truths, and both may be taken out of the words.

* 1.141. Because they are a sacred depositum: wee are not propriators, but depositors; they are not our owne to doe what we will with them, to squander them away as we list, but they are Gods, and he doth deposite them to us, layes them up in us, as committing of them to our custody, and requiring them againe of us, that

so we should not see them imbezzelled, or cor∣rupted, or abused, because God hath commit∣ted them to us as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a sacred de∣positum.

And then again, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not any ordinary de∣positum, but a choice treasure: if it be but a bag of dust, or a bag of stones, that a friend commits to his friend,* 1.15 and wisheth him to look charily to; his friend will not look into it to examine what it is, but keep it as his friends depositum: nay more than so, if his friend tell him, he hath committed to him his richest Jewell he hath, as a most rich Pearl, or a company of them; This doth increase a mans care and diligence in pre∣ferring of them, not only as his friends deposi∣tum, but as a depositum of such a choice nature, and so is this: It is not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a deposi∣tum, wherein is required the trust and care of a friend to be discharged; But it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that same good thing, that same choice thing, that same beautifull thing: There is not a choicer treasury that is committed to the Church of God, than those divine truths, that God hath been pleased to reveal and commit unto us; they are such as the glory of God de∣pends on them, and the salvation of a man de∣pends on them, two of the most important things the Church, nay, that the World hath: and therefore we should keep them, as we have respect to the glory of God, or as we tender our own salvation, which is more than our lives; I

I say, Gods glory, and our salvation, which is much more than our lives, is committed to our trust, when those Divine truths are deposited with us,

* 1.164. The Persons that are obliged; that is the last thing to be explained: whom this injuncti∣on concernes.

Here is but one directly expressed, and that is Timothy; but yet we may extend it, and that with good analogy, and upon good ground and reason further: as

* 1.171. Paul he must have a care of it; of keeping of it himself, and committing it to the care of others, and stirring up and provoking others. It concernes Paul, they that are highest and most principall in the Church, it concernes them principally, and originally, that they should have a care of them; they should be the the first wheels, the primum mobile, that set all the others on work, and have a grand care of keeping this depositum.

* 1.182. All Timothies, all the ministers of Gods Word, who are Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his dispencers, his stewards, and whom God hath reposed speci∣all trust in: It is committed to their care in an especiall manner, and they should looke to it.

* 1.193. The whole Church of God, and every Christi∣an, as this is a depositum, though committed personally to some, yet not meerly for their personall good, but for a publique and an uni∣versall good: Divine truths, and the integrity,

and purity, and soundnesse of them, is a thing that concernes not only, (though chiefly) the Ministers, but it concernes the whole Church of God, and all Gods people, that they should be preserved without violation, without con∣tamination, being given for a publique good, and the publique good of all and every one in particular depending on it: so that it concerns all and every one in their places.

Thus of the explication.

2. The Proofe.* 1.20

I shall come now briefly so farre as the point will extend, and the thing bee requisite, and convenient, to demonstrate and prove the truth of it: and then to descend to the appli∣cation, as farre as will concerne my present scope.

First of all premising this, that I shall not endeavour (no not so much as meddle with) the proofe of every particular, or presse the confirmation of every particular contained in the explication (as being not so requisite) but to carry the maine summe of the point.

We see this to be a cleere and a divine truth, that it is the duty of all, especially Ministers, (whom God hath especially intrusted) to look to the preservation of the purity of a forme of sound doctrine, of sound and wholsome words, we may see it I say,

• 1. By Scripture, and
• 2. By ground of reason.

1. Out of Scripture, besides this place, where∣in it is punctually and fully expressed,* 1.21 and no wonder, because the injunction belongs in a more especial manner unto Ministers, and there being not in many places this charge commit∣ted, and particularly directed to them, but in this Epistle of Paul to Timothy, wherein it is principally set downe: but yet it is divers times repeated in Scripture. And I shall give some other places which warrant the same thing.

1. The Apostles recommend this to us by their owne example.* 1.22 I will give but one generall instance in that kinde, and one particular.

The generall instance of the duty is this: you shall finde that almost every Epistle of Paul, and in some proportion it is observable in all the rest of the Epistles, I say almost in every Epistle there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. there is a delineating, a drawing of a platforme of wholsome words, according to the substance that is here mentioned; and according to this object faith and love, (For all matters of religi∣on are matters of faith, or matters of love, in the practice and exercise of faith) and this is commended to us in all the Epistles: the for∣mer part and the greater part of all the Epistles is to deliver matters of faith, to rectifie mens judgements, and season them rightly with the knowledge of divine truths necessary to salva∣tion; and the latter part of the Epistles, is, to

descend to practicall duties, to the fruits of faith in the matters of love, which is the com∣passe of all Christian duty: And amongst o∣thers, that first Epistle of all is to this purpose; which was not placed first for order of time, because first written, nor so much for the order of dignity, because the Romanes were the principall people in the world, it is not there∣fore (I say) placed first of all the Epistles; but because it containes this more fully, and ex∣presseth a form of sound and wholsome words; there, doctrines of faith, and duties of life, that issue and flow from faith, as fruits of it, are more cleerly distinguished, and more fully ex∣pressed than in any other, although it is in some sort in all. Now besides this generall instance, I shall give but one particular instance, and that is in Hebr. 6.1. Therefore leaving the doctrine of the beginning (or principles of the doctrine) of Christ, let us be led forward to perfection, not lay∣ing againe the foundation of repentance unto dead workes, and of faith towards God. There is expres∣sed both what the principles are, and what that same forme of sound or wholsome words is; the doctrine of Baptisme, as in the next verse, lay∣ing on of hands, resurrection from the dead; There are some few heads repeated, which are as milke for babes, the forme of sound words, which are (at least) for beginners, in the first beginnings and rudiments of Christianity, and those that are the first points in religion: The

Apostle gives for babes a form of catechising, a forme of sound and wholsome words: And there is intimated in that place, that as there is a shorter and briefer forme of sound and whol∣some words, for a manuduction or entrance to beginners; so there must bee a larger, fuller forme, and more compleat, that did extend farther, and comprehend more in the know∣ledge of Religion, and the things that belong to it, for those that are come to more perfection and ripenesse of yeares.

2. But besides these examples, there be di∣vers testimonies which seeme to ayme at the same thing;* 1.23 I will mention two or three.

In Rom. 12.6. the Apostle there begins to direct every one for the discharge of their du∣ties, in their severall places in the Church, ac∣cording to the right manner; and among the rest the rule that is given for those that are Ministers, called there (in a generall sense of the word) Prophets, he saith, Let him that pro∣phesieth, prophesie according to the analogy of faith: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I know there may bee some disputes what may be the true and exact meaning of the analogy of faith: For present I take that which is not contemptible, nor from a contemptible author, viz. Calvins in∣terpretation, which is, that by faith is meant there, the prime and fundamentall axioms of faith; the fundamentall truths of Religion, and all doctrines that are delivered in the Church

must hold analogy, hold proportion with those prime and fundamentall truths, which are the forme of sound and wholsome words, by which al other must be regulated and squa∣red, that they may hold analogy and proporti∣on with that. And in this same Epistle, the next Chap. 2.15. he saith, Study to approve thy selfe to God, a workman that needeth not to be ashamed, rightly dividing the word of truth: now this seems rather directly to ayme at, or at least directly to suppose that there should bee a forme of sound, or wholsome words: in the delivery of which a man should approve himselfe so, as that he needs not to be ashamed, and according to the analogy of which, he should divide the word of God aright, holding proportion with it: though I confesse there may be another in∣terpretation (though it seeme not so sutable to that place) as, to be able to speake a word properly to every one as it may concerne him, to the weake to strengthen them, to the strong to build them up farther and farther; to the tempted to arme them: so some would have the meaning of it to be: but this seemes not to me to be the right, for, the dividing of the word of truth aright, seemes rather to intimate a dispensing of it, in such truths and soundnes as may agree with the forme of sound, and wholsome words. And in the 1 Pet. 3.15. the Apostle there requires, not only of Ministers, that they should have a forme of sound and

wholsome words, and that they should be able to deliver themselves in that fashion; but hee seemeth to require there so much of people, of Christians, by that precept that he doth in∣joyne them there, that they might be able, or ready to give an account, or reason of their hope that is in them: that is, to be able to apologize for it, and to stand up in the defence and main∣tenance of it: Now if a man be not well groun∣ded in a forme of sound and wholsome words, if hee understand them not, remember them not, nor be versed in them, he will never bee able to give a reason, an account of his faith and hope; much lesse will he be able to main∣taine and defend it, against the hereticall and superstitious cavils and objections that will be raised against it, which every Christian is bound in some degree to ayme to get an ability of: and indeed it will be the foundation of his stedfast standing, for no man can be stedfast in that which he knowes not, nor feeles the bot∣tome of. Therefore we should bee versed in the grounds of Religion, in a forme of sound and wholsome words, that containes the prin∣ciples of faith, and that we may be able to know what is our duty. And there is some∣thing to the same purpose in the Rom. 6.17. Ye have obeyed from the heart the forme of doctrine, which was delivered to you. But I shall omit that for the present, and I shall give the ground of this.

2. The ground and reason of it, that which makes this appear to be a truth, and a conside∣rable truth, that we should all labour to get,* 1.24 and hold fast a form of sound and wholsome words, even the sum of religion; is because

1. There is a great necessity of it;* 1.25

1. Not only in regard of the Commission and injunction that lieth upon us, & the trust that God hath committed to us (as I did intimate before) we are but depositors, and God hath com∣mitted this to our care and charge; charged us with it, and expects our faithfull discharge in it: not only because of this I say, but

2. In regard of the manifold oppositions, and danger of corruptions of divine truths, by the subtilty of Sathan and his instruments, and their malice: If Christians and the Church of God did not throughly acquaint themselves with it, and bottome themselves on it; they could never be able to justifie the wayes of God; and the truth of God, nor to vindicat that, from the many subtill windings, which the Ser∣pent will use to corrupt and pervert the truth. I purpose not largely to expatiat, but only to give a hint of things, and therefore I shall but adde a second:* 1.26

2. It is of great utility, as there is a great neces∣sity of it, if we would not have the truth over∣whelmed, nor errors to be spread over, and o∣vergrowne in the face of the Church: So there is an infinite benefit, and advantage, and utility

that redounds to the Church of God by this course of having (both in general & in particu∣lar by every Christian) of a form of sound and wholsome words: there is, I say, an infinite be∣nefit and utility (besides the necessity of it) that would redound to the Church of God in gene∣rall, and to every Christian in particular by this; Let me name but some few, and but name them:

* 1.271. Those truths, the main truths of Religion being preserved pure, and sound, and uncor∣rupted, will be a great band of

• ...Verity,
• Vnity, and
• ...Vnanimity.

* 1.281. Of verity; it will be a band to hold toge∣ther all the truths of God, if the main ones be kept, if the fundamentall principle be purely kept, it will be a band to hold and soder toge∣ther all the other truths, and to rectifie them, if there should be any swerving.

And as a great band of verity, so it will be a band of unity in the Church of God,* 1.29 and unani∣mity:* 1.30 For herein lyeth the unity of the Church of God; not that every man agree in every par∣ticular opinion, concerning every particular thing; but if they do agree in the main founda∣tion of Religion, in those things which are suf∣ficient to salvation; and such are sound and wholsome words; such as that all that are to be saved, are to be saved by beleeving and practi∣sing

of them. If they be retained, (though there be other differences, yet) this will be a band of unity, to make them close and soder together.

2. But then secondly, as this will be a band, so it will be a bar too: A barre against

• Heresie and
• ...Controversie.

It would be a bar against heresie:* 1.31 This will be as it were a bar of fortification to keep out the entry and incroaching, and prevailing of here∣sie. If we stand upon our guard, and upon good ground, in the maintenance and defence of the maine truths, there will be no breach for heresies to enter in then, it will much keepe them off: But the neglect of our watch and guard in this worke, our slacking of our care about the preserving of this, takes away this bar, and giveth advantage to the envious man to sow his tares, and to the corrupt man to bring corrupt doctrine in; because we neglect our care in preserving divine truths, making it a matter of no consequence: but I say the pre∣servation of this would preserve the Church of God from heresie: It would bee a barre to heresie: and as to heresie, so

It would also be a bar to controversie;* 1.32 it would preserve the Church from very many contro∣versies too. Whereas it is true there are many controversies in the world, and matters of doubt and difficulty even among the godly

and the learned, who otherwise agree in the maine: for we must distinguish betweene con∣troversies, which are of two sorts. There are controversies

• reall, and
• verball, which

are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 janglings about words.

And yee shall finde this by experience, I meane those that are versed in those things, (I dare be bold to say it) if they will but consider it, that the greatest part of the controversies that are among the godly and the learned, are not so much reall controversies, where there is a keeping close to a forme of sound and whol∣some words (for that will keepe off those) but they are verball controversies: Now I say those controversies would be prevented, if a forme of sound and wholsome words were had in the Church carefully, and so as that it might be publiquely and generally knowne; for then men know one anothers language, in what sense they speake, and how they use words: for the greatest differences that are amongst us, are be∣cause that men understand not one another, the language of Babel is still retained among us, so as we understand not one another, and there∣fore we differ: as about justification by faith, one takes it in one sense and another in another sense, and so it makes them differ and jangle one against another, when indeed it is but the difference of words: so that I say, who ever

will take a view of the many controversies that are, he shall finde, that the greatest part by far are but mistakes of words; which a forme of sound and wholsome words established and setled in the Church, and publiquely knowne, would exceedingly prevent: for that would determine and limit the use of words in which they are to be taken, and men should be bound to use them that way (especially when they speake controversially and exactly) and not in another way, which alone breeds dissentions and controversies.

3. This would not onely be a band and a barre (as I have already shewed) but a key:* 1.33 It would be a very excellent key of the understand∣ing, to increase and facilitate a mans apprehen∣sion and understanding of all particular truths. If a man were but well acquainted with a form of sound and wholsome words for the maine truths, it would lead him (as it were) by the hand to the understanding of other truths more remote from the foundation; he might grow and arrive to the knowledge of them, being led (as it were) by a divine light, from that light hee hath by a forme of sound and wholsome words, leading to the knowledge of things which are more obscure and remote, advan∣cing and wonderfully helping the understand∣ing, if there were nothing else: For it is in this case with truths as it is with coales: coales when they lye single, they doe not glow or

shine and heat men; but when they lye toge∣ther, the very lying together doth increase the life and light of every one of them: and so the body of sound and wholesome words, he that understandeth them, that very understanding and comprehending of them all together, it giveth light to other truths; whereas if men would take them single, without that borrow∣ed light it receives from another, they would be more obscure. There is nothing doth more facilitate the understanding, than to have a forme; the very comprehending and having of them in a mans eye and memory, it will help him, and guide him to understand every other particular truth, hee having all of them in one forme, which would not be so cleare of them∣selves alone, as they are all together; and for all others that are deducible from them, but farther remote, it will facilitate a mans under∣standing of them.

* 1.344. Againe, it will not only be a key to open the understanding, but a locke also to locke up the memory, to keepe the treasury of the memory fast and safe. There is nothing in the world doth helpe memory more than method and or∣der, and to have things (as I said before) com∣prehended in a forme, intirely collected and aptly digested, I say to have an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it would exceedingly helpe the memory and it for two reasons.

1. Because, whatever helps the understanding,

must needs helpe the memory: A man doth not remember those things that are obscure; those things in reading or hearing, which the under∣standing perceives not well, the memory clo∣seth not withall: for that which is lockt up in the memory, must enter in by the doore of the understanding, or else it will never get in the inner treasury of the memory; and that which is a key to helpe the understanding, will bee a lock to help the memory.

2. Because of the harmony and sympathy that one truth hath with another. It doth wonder∣fully help the memory, if a man doth but catch any one thing for the whole, for by that hee hath a hold-fast to catch also any other parti∣cular that he hath lost; if his memory catch one particular, that will helpe to bring all the rest. As for instance, if a man have a chaine of many linkes, though he let goe many of them, yet if he hold fast any one of them, that will draw all the rest up againe: so if a man hath gotten a form of divine truths linked together, aptly digested, if his memory let slip one link, and another linke, yet if he doe remember but any one particular, that one linke will helpe to draw in all the rest againe.

5. A forme of sound and wholsome words had,* 1.35 will bee a wonderfull helpe at all times to a Christian, in the knowledge he should have of any divine truths. I shall instance onely in two.

1. A man shall exceedingly much more pro∣fit by others then he doth.* 1.36 Suppose a Christian come to heare the word of God, heare a Ser∣mon, this Minister or the other Minister, let us put the difference thus; there comes one that is a meere stranger to these truths, all that is spoken will be novelty to him: but there is an∣other comes, who hath the grounds of Religi∣on laid in him, that hath in his minde and me∣mory a forme of sound and wholsome words; this man will be able to profit more by a Ser∣mon, than the other that comes in a stranger upon a sudden to it, having no former grounds: As before a dye that is perfect and durable there must be some preparative that makes the ground, (if you would have it a good colour) if you put your cloth to receive it at first, the first tincture (though it be that which will pro∣perly give the dye) will not doe it, if that it be not prepared before: so it is in this case, if a man have not some forme of sound and whol∣some words, if a man have not laid some foun∣dation, all things will be like an Iland in the sea, and he cannot come neer it to comprehend it: But if he have laid a ground-work before, he can reduce what he heares to that, and so by the helpe of it, standing upon his forme as on his bottome, hee can come to reach and comprehend all other particulars.

* 1.372. It helpes a man (to mention no more) as to profit by others, so to be profitable to others:

and this is a thing which concernes not onely Ministers, whose office it is to teach and in∣struct others; but it also concernes every one in their place, thou shalt teach thy children, and thy family, Deut. 11.19. There is some teaching and some conveyance which every Christian is bound unto in their place. Now how shall any man teach, that hath not learned? He that never was in a shop, cannot set up at first upon the score, but hee must have something of his owne: and it is impossible for him to teach another well, that hath not himselfe some ac∣quaintance with the platforme of sound and wholsome words, that hath not taken some paines, and made some progresse in that, it will be impossible to teach, I say (at least) judici∣ously, or profitably to convey any thing to an∣other. But this now if a man had, it would be a continuall treasury, a store-house to furnish a man on all occasions, to bee communicable profitably to others, and withall not make any diminution at all of his owne store, but rather adde to and increase it.

To come now to the Application.* 1.38

There be two things that I intend to doe in the application of this point.

First to draw those inferences out of it (ac∣cording to my ordinary course of application) which naturally arise from the consideration of the point: and that being done,

In the second place to take the limit and oc∣casion

(for you know I take this text to be as a porch and entrance to the discourse that I de∣sire to prosecute) to acquaint you in the gene∣rall with the whole platforme, to carry it as it were over the stage, which if God grant life and liberty, (which I doe not promise) I in∣tend to goe thorow: only before I will ac∣quaint you generally, I say, with the whole view and prospect,* 1.39 (as it were) as Moses he had a prospect of the land of Canaan from mount Nebo: so though happely I shall not live to be able to carry you to all the particulars in the whole platforme; yet to set you (as it were) in sight, to carry you on the mount, to let you see the view and description of all that which I intend to goe thorow, if God give ability and life: which thing I conceive will bee very usefull and profitable to make way to that which I intend to handle in the particulars: but I shall purposely omit this till the next time, and only for present dispatch the gene∣rall application. And in a word there be these three things I shall inferre hence.

* 1.401. Here is a justification of the observers of this Rule, and that is,

1. Of persons, whether, Paul, or Timothy, or the Church. If this be so, then this justifi∣eth the wisedome, and fidelity, and zeale of all the Churches of God, and all godly men, Paul and Timothy, and others in all times, that have been carefull to establish and preserve the forme of

sound and wholesome words, that it might receive no tincture of any corruption; But (as the Apostle Iude giveth an intimation, (and an item to Christians) did contend for the faith once received. Secondly, of the manner of obser∣ving of it, for this hath beene the care of the godly in all times, who have beene carefull to walke according to this rule,* 1.41 and have had plat-formes, and that in many kinds. I will give some taste of some few in a word: It hath beene more publikely observed in their Creeds and Confessions:* 1.42 Hence it was that the Church of God did gather together, and compile as it were in a bundle, in the short com∣passe of the Creed, the summe of faith, as the epitome of those things they beleeved, and the ground worke of those things that are to be beleeved as necessary to salvation (accor∣ding to the measure of those times, and the light and growth of those times) judiciously and exactly: for it is not to be supposed that the Apostles themselves did it, but some others. And this hath beene the ground, that there is no Church of God, but generally hath had; and usually have their confessions of faith, the summe of what they professe in their doctrines of Religion compiled toge∣ther in so many articles, as their wisedome thought meet, to comprehend the most neces∣saries in, and so to discharge that which the Apostle injoynes them, to preserve a forme of sound words. More privatly,* 1.43 it hath beene

the care of men, (and a commendable care) according to this rule to deliver a forme of sound words,* 1.44 both to unlearned and beginners in a way of Catechisme, expressing the fun∣damentall things of Religion to the unlear∣ned; and in a systematicall way for the learned proficients,* 1.45 to compose a body of Divinity, in as narrow a compasse of substantiall, and pi∣thy principles, from the top, to the bot∣tome as they could. This hath beene the care of all the Churches publikely and privatly, they have discharged their fidelity in this charge; by their faithfull care, that there might be still preserved and kept in the Church of God, a forme of sound and wholesome words: And it hath it been their wisedome to doe it, for by this care they have not onely built up the godly with a trowell in one hand as it were, and withall, as with a sword did cut downe, and stop the gap by which heresies would creepe in: and it hath beene their praise to do it with zeale: if it be such a sacred deposi∣tum, such a choise jewell, they are not (at least) to be blamed that Sacrifice themselves for it, who may as David, say, The zeale of thy house hath eaten us up: that have spent themselves in de∣fence of it, from all errors, and heresies what soever.

* 1.462. But then secondly, this may be a just re∣prehension to all, that either

* 1.471. Perfidiously deale with the truth, instead of taking care to preserve sound truths, doe

sit upon their desks, and beat their heads in studying, how they may cunningly pervert sound and wholsome truths; and how they may bring in darke errours and corruptions to poyson the people of God, instead of whol∣some and sound words, use a poisonou lan∣guage: This reproves their perfidiousnes: they are far from this: or,

2. They that neglect this;* 1.48 any that have bin too remisse, though they have not bin perfidi∣ous, and yet even in this cause, as the Lawyer speakes, lata negligentia dolus est: He that is grossely negligent (though he go noe further) I say he that is grossely negligent, it argues there is foule play; when he is so negligent, that he winks and lets all corruptions creepe in, he cannot but be perfidious: He that is negligent is iustly reprovable.* 1.49 I might take occasion here to reprove the folly and simplicity of weake Christians and ordinary people, that thinke all this to be but superfluous care and doings, which the Apostle sets so high a price on, and is so frequent in pressing Timo∣thy to have a care of.

3. But in the third place;* 1.50 This may be a ground of exhortation: And because the time hath prevented me, I shall but expresse them briefly, and that in this order.

• 1. Humbly to the Church.
• 2. To the Ministry.
• 3. To every Christian.

1. First, I might humbly suggest here to

the Church, that they would take care; that there might be a speciall and choyse care taken,* 1.51 to provide a forme of sound and wholesome words,* 1.52 not onely for learners in generall, but in a threefold ranke: It would be necessary to be done in three rankes and degrees, as there be three rankes of persons: which is not mine owne, but the Apostle Iohns distinction, which I noted before, and will make use of now.

The Apostle Iohn rankes men into 3 sorts.

1 Iohn 2. There be

• 1. Little children, or babes.
• 2. Young men: 3. Fathers.

And according to these for institution & in∣struction, it would be necessary to have severall distinct formes, of sound words for all these.

* 1.531. For the institution of children, babes, be∣ginners in Christ, the first Catechisme of the lowest forme; which should be such as should comprehend onely the plaine, and necessary, and saving truths, and goe no further, but for∣beare all medling with the knowledge of other truths. It is enough for them not to be over burthened; it is better if they sucke but the milke that will nourish them to eternall life, they being capable but of milke, and being but babes in Christ.

* 1.542. There must be another platforme more full and large, (for men will not be alwaies chil∣dren, not alwayes babes, not alwayes fed with milke; they will in time be young men, and they must have stronger meate,) they

must have a more full forme, and patterne, com∣prehending not only these things that are ab∣solutely, and immediately necessary to salvation, but such as have a kinde of connexion with those that are necessary; such as are neere of kinne to them: and so to enlarge the bounds and pale of the Catechisme, according as their capacities are enlarged.

3. Men grow still,* 1.55 and they are not at a stan∣ding state, they come to be Fathers, there is a rise and growth: young men may get strength by such a middle Catechisme, that compre∣hends all the necessaries, and something more then that which is absolutely necessary, for further improvement: But there is a third ranck of fathers, who are growne to the greatest perfection, that ordinarily Christians may grow to, who are to have, not only for them∣selves, but for others, as parents to convey to their Children and Families; and therefore for these, there ought to be a fuller and a complea∣ter form, that may have a compleatnesse in many other things, which though it be not absolute∣ly necessary for the second ranck, or this (abso∣lutely I say) yet it is very profitable and usefull in this third degree. Now as there should bee had a plat-forme for learners in these three rancks; so there should be a plat-forme for tea∣chers, for Ministers of the Word: If there were such a full and compleat forme of Divini∣ty, as comprehends enough for Ministers to know, judiciously and soundly, and soberly

composed, it would be an excellent establish∣ment and setling of all men in the right way; it would exceedingly advance all those other ends (which I mentioned before) for which this is profitable; hereby would appeare more clearely, some things that were more obscure before.

* 1.562. Let me ad this Caution, which is, that this had need to be done,

* 1.571. With the greatest Choice of abilities and parts; the most grave, the most pious, the most judicious had need to be employed about the composure of this forme: It is not enough for every private man to contribute his owne pri∣vate forme, but it must bee with the publike judgement, and currant consent of the most an∣cient, and of best worth in the Church of God, and thereby it will (as it should) bee done a great deale more usefull, and substantiall.

* 1.582. Every one must keepe close to the patterne and language of the Spirit of God, to deliver, as neere as possibly he may, those things that are to be converted to the Church of God, accor∣ding to the language of the spirit of God, that nothing may be delivered but the Oracles of God, and in the language of Gods Oracles.

* 1.593. That there should be no peremptory pressing and urging of everyone to all the particulars: It is e∣nough that a man receive the Body, and agree & professe the same maine body of truths; there should not be a tyrannicall pressing every man to hold all the particulars, but all tendernesse

must be used in the Church as by a mother.

4. Fourthly that these things what ever they are, they must not be alwayes of a perpetuall tenour;* 1.60 Though they should not be lightly changed, yet they should not be unchangeable, but there should be roome for more: And it we••e not a∣misse that such things should be often imprin∣ted, and at every reprinting there might be a revising of it, by the most learned and eminent, that there might be (if need were) an Epidosis, a continuall growth and encrease of light, as indeed there is: for to instance, there is a great deale more light in these times, then there was an hundred yeares agoe, at the beginning, at the dawning of the day of reformation: And there∣fore what ever was done then, though they did it with their best wits and abilities, yet it is but weake in comparison of those times: Though that wee be but children to them, yet by standing upon their shoulders wee may ad∣vance and further our selves to see further then they; And see in proportion time after time, thete should be a labouring to make it more accurate, cleare, and perspicuous; and to cor∣rect and rectifie some of them that may swerve and did slip a little for want of light; and in a word, to make use of those gifts which God is pleased to vouchsafe to communicate to his Church more and more every day; by vertue of which they may doe more then others that have gone before.

2. And in the second place (to passe from

our humble exhortation to the Church) for Ministers, this might bee an exhortation to them,* 1.61 that as they should take care of all o∣ther parts of Divinity, so they should take care of this, to ground themselves in, and with∣all, communicate to others, a forme of sound and wholesome Words: not words only, but whole∣some words, and a form of wholesome words, to load the people through the maine things, not one, but all: to deliver the whole truth of God, as the Apostle speakes, though in some∣what a different sence. Time hath prevented me: in a word therefore, there be three wayes of ministeriall exercise, (as I humbly conceive) which might be most advantagious and usefull if they were used.

* 1.621. The first thing that I would have done, which might be exceedingly usefull (though not so well regarded) is, a course of the meere and bare Exposition of Scripture; to goe through a whole Chapter, or some part of it, and so to explicate it, and de∣liver the full summe: It would bee wonder∣full profitable and necessary, to acquaint the people with the whole Chapter, and the maine scope and principall things that are in it, and goe no further, not to descend into every particular in it, onely by this in∣terpretation to make the people acquainted with the Scripture. This indeed is the lowest degree.

2. And then there is another thing which

I would have them to doe, to take another course like that of ours, viz.* 1.63 preaching upon se∣verall texts, and severall points, but yet so as these severall points might hold connexion, to be made up in a body of Divinity, for the comprehension of all things necessary to be knowne (which we now intend) and that is a∣nother way.

3. But then there comes in a third thing,* 1.64 as the first should comprehend the explanation of the Scriptures; and the second should be for all the doctrinals; so if there were a third thing added, which is a course to comprehend all the exemplary historicall parts of the Scripture, part by part, treating in them not of every par∣ticular part of the Text, but of the most re∣markable examples in them: As, how God hath governed and preserved by his provi∣dence the Church in all ages from the very be∣ginning of the world till the flood, and from that till the promulgation of the Law; and from that till the building of the Temple; and so till the Nativity of Christ: and so carrying all along, this would be an admirable thing to strengthen religion, by seeing how God in all ages hath managed his Church; how he hath gone along with it, and supported his truth, and shewed his goodnes and mercy in a sweet and gracious way: and so in all the Scripture to marke out all the singular passages and ex∣amples of Gods providence. These would be

best altogether, although every one of them be good in particular.

3. To all private Christians: this may force them to their duty; the exhortation that I should presse on them, should bee in a word, that,

* 1.651. They would not thinke this to be a thing out of their spheare and walke, and therefore that they would labour, and aime not onely to have some scramblings and scrapings,* 1.66 some broken ends of knowledge; to harp upon this point, and that point; But to labour and strive to come to the knowledg of a form of sound and wholsome words, to the whole body and frame of Divinity (at least) according to their capacities, every one according to their form: If he be a child in yeeres, and apprehension to have the lowest kind, labour to come to the lowest form: and so for yong men, and fathers to carry it along through all degrees: So that let no Christian thinke this without the com∣passe of his duty, or unprofitable for him, for he shall gaine by it aboundance of benefit and profit: He may gaine all the benefit I menti∣oned before; It will help his understanding, and his memory; and his performance of duty, make him receive more profit by others, and make him more profitable unto others, it will every way advantage him:

* 1.672. And let no man thinke that there is an impossibility in it for him, and that it is only for

the learned; for besides that ordinary blessing that God hath vouchsafed us in letting us have the Gospel; he hath vouchsafed more extraor∣dinary wayes of knowledg in our times, than in any other: As it is with trees, they are some∣time so laden with fruit, that they doe even bow downe to the ground againe, so as that a child may gather from them: God hath so fil∣led this age with knowledge, and so plentiful∣ly vouchsafed it, that it bowes downe, that it offers it selfe to us, and that so familiarly and facily, that none of ordinary capacity (it being in our owne language and tongue) but may at∣taine unto it, even children: and withall the difficulty will be taken off, if we consider, that it is not required in the highest degree, but ac∣cording to the degree and capacity of every one; God doth not require the highest forme of those that are of the lowest; but onely the highest of the high, and the low of the low ca∣pacity: And there is no Christian, but in some form or other, at least, is capable of it: It were worth the while therefore to set our selves a∣bout it, to labour to attain the summe of divine truths, and to carry it as a rich treasure about us; to make us exquisite for every practise and discourse.

Notes

• * 1.1

  SERM. II.
• * 1.2

  Act.
• * 1.3

  Have them.
• * 1.4

  The copy of them, Written, Printed.
• * 1.5

  The originall laid up in the Understanding Memory,
• * 1.6

  Affection.
• * 1.7

  Keepe them.
• * 1.8

  Patronize thē with
• * 1.9

  Best abilities couragiously,
• * 1.10

  Authority cau∣tiously,
• * 1.11

  Practise them sincerely, fruit∣fully, and con∣stantly.
• * 1.12

  Propagate them seriously, by planting, watering.
• * 1.13

  Manner, as
• * 1.14

  A sacred De∣positum,
• * 1.15

  A choice trea∣sure.
• * 1.16

  The Persons.
• * 1.17

  Paul.
• * 1.18

  Timothy.
• * 1.19

  Every Christi∣an.
• * 1.20

  Proofe,
• * 1.21

  By Scripture,
• * 1.22

  Examples,
• * 1.23

  Testimonies.
• * 1.24

  Reason.
• * 1.25

  Necessity.
• * 1.26

  Utility.
• * 1.27

  A Band of
• * 1.28

  Verity,
• * 1.29

  Vnity,
• * 1.30

  Vnanimity.
• * 1.31

  Heresie.
• * 1.32

  To crontro∣versies.
• * 1.33

  A key of un∣derstanding.
• * 1.34

  A locke of me∣mory.
• * 1.35

  A helpe of use to
• * 1.36

  Profit by others.
• * 1.37

  To be profi∣table to others
• * 1.38

  Application.
• * 1.39

  Generall.
• * 1.40

  Iustification of observers of this rule: Persons, whe∣ther Paul, Timo∣thy, or the Church.
• * 1.41

  Manner whetherby:
• * 1.42

  Publik Creeds, Confessions.
• * 1.43

  Private wri∣tings for▪
• * 1.44

  Vnlearned in Catechismes.
• * 1.45

  Learned in a Body of Divi∣nity.
• * 1.46

  Reprehension of
• * 1.47

  Perfidious∣nesse.
• * 1.48

  Negligence.
• * 1.49

  Folly.
• * 1.50

  Exhortation to
• * 1.51

  The Church To take care
• * 1.52

  For learners.
• * 1.53

  Children.
• * 1.54

  Youngmen.
• * 1.55

  Fathers.
• * 1.56

  Caution.
• * 1.57

  Let it be Choyce.
• * 1.58

  Close.
• * 1.59

  Charitable.
• * 1.60

  Changeable.
• * 1.61

  Ministers to
• * 1.62

  Expound.
• * 1.63

  Expectation. Dogmaticall,
• * 1.64

  Historicall truths.
• * 1.65

  Private Chri∣stians.
• * 1.66

  Force to duty.
• * 1.67

  Fear no diffi∣culty.